Thera 1.102: Setuccha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(102):Setuccha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =102. Setuccha= Reborn in this Buddha-age as the son of the (king)rāja of a district,1 he was unable to maintain his country's independence, and lost his throne. Wandering about the land unhappy, he saw and heard the Exalted One(Buddha), entered the monk’s order and won arahantship(enlightenment). And inveighing in his saying(gatha) against worldliness, he thus in many ways declared aññā''(supreme attainment): ---- '102' Mānena vañcitāse saŋkhāresu saŋkilissamānāse,|| Lābhālābhena mathitā samādhiɱ nādhigacchantī' ti.|| || ---- '102' By vain conceits deluded, and their wits Corrupted by the varied things of sense; Flushed by their gains, by dearth of that upset, They fail to win the concentrated mind. ---- ''Maṇḍala-rājā. I would guess from the title 'Circulating-king', that this was a temporary rulership, perhaps subject to periodic election, or subject to the whim of a greater king. 1 Maṇḍala-rājā. See p. 83, n. 6. ed. n.2 ---- =1.11-2102 Commentary on the stanza of Setucchatthera= The stanza starting with mānena vañcitāse constitutes that of the venerable Thera Setuccha. What is the origin? This one also having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conductive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the well self-awakened Buddha. On having attained the age of intelligence, he happened to have seen, one day, the Blessed One Tissa, became pious-minded, and offered Him excellently sweet jack fruit and specially prepared cocoanut concoction (sāḷava) . On account of that act of merit he was reborn in the divine world, and wandering about his rounds of repeated rebirths, now and then among gods and men, was reborn as the son of a certain petty sovereign (manḍalikarañño) 20 , when this buddha arose. His name was Setuccha. When his father died, he became installed in sovereignty and exercisting his royal duties (rājakiccāni virādhento) without effort and efficiency (ussāhasatti), made his monarchy (rajjaṃ) reach (gataṃ) the hands of others (pArahantthaṃ), landed in misery (dukkhapatti) became remorseful, happened to have sighted the Blessed One who was on His wandering tour of districts, approached Him, listened to the teaching of the truth (dhamma) aptly gained pious faith, became a monk did his all-round duties (parikamma) and attained Arahantship on that self-same day. Hence, has it been said in the Apadāna:– “Indeed! To the Blessed One Tissa, I offered fruits formerly. Also cocoanut did I offer, a specially confected concoction (khajjakaṃ abhisammataṃ). Having made that offering to Buddha, the Great Sage Tissa, I was glad; since I was desirous of sensual pleasures (kāmakāmī) I was spon- taneously reborn (upapajjiṃ) according as I wished (in heaven). It was ninety two aeons (kappa) ago, from now, that I them gave the charity. I do not remember any evil existence; this is the fruitful result of fruit offering. Thirteen aeons (kappa) previous to this, I became a sovereign Indasama (Sakka-like), a very strong world-king, endowed with seven species of gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke a stanza blaming (garahanto) his depravity. 102. “Those, who have been deceived by pride, who are being soiled in the senserial aggregates (saṅkhāra), who have been upset (mathita) by gain and loss, do not achieve concentration (samādhi) of mind. There, mānena vañcitāse means: they who have been deceived (vippaladdhā) , by the pride (māna) which arises (pavattena) in such a way as “seyyohomasmi (Iam better),” etc., by way of (vasena) such doings as exalting oneself (attukkaṃsana) and degrading (vambhana) others (para), etc., and but cutting asunder the treasure (bhaṇḍa) of good deeds. Saṅkhāresu saṃkilissamānāse means:– those who are being self-soiled (saṅkilissamānā) amidst such self-created (saṅkhata) deeds (dhamma) as internal organs of sense starting with eyes and so on as well as external organs of sense startign with visible objects (rūpa) and so on; exhibiting (āpajjamānā) self-depravity (saṅkilesaṃ), by way of cravingly seizing (tanhāgāhā) and so on, that characteristic sign (nimittaṃ) saying: “Etaṃmama; eso’ haṃasmi; eso me attā (this is mine; this am I; this is my self).” Lābhālābhena mathitā means upset (mathitā), trodden upon (madditā) and overwhelmed (abhibhūtā) by friendly response (anunaya) and rude repugnance (paṭigha) owing to that characteristic sign (nimittaṃ) springing up (uppannehi) due to the gain of such gifts as bowl and robe and so on as well as garments, etc., and also due to the not receiving of those self-same substances. This is just to the extent of an example (nidassana); here, the collection (saṅgaha) of all the remaining viscissitudes of life (lokadhammānaṃ) should be seen). Samādhiṃ nādhigacchanti means: such individuals as they do not get (vindanti), do not aptly gain (paṭilabhanti), do not attain, even seldom, concentration (samādhiṃ) and one-pointedness of mind (cittekaggataṃ) by way of clam composure (samatha) and spiritual insight (vipassanā), because of the absence (abhāvato) of atmosphere (dhammānaṃ) congenial (saṃvattanikānaṃ) to concentration (samādhi) and because of the presence (bhāvato) of other phenomena (itaresaṃ). Here also, just as ignorant fools (aviddasuno) who are overwhelmed by pride and so on do not achieve concentration (samādhi), not so the wise people (viddasuno). They, however, who are like me, not having been overwhelmed by those (pride, etc.,) but achieve (adhigacchanti) concentration (samādhi); thus, is the revealing of aññā(attainment) by means of an additional (byatireka) factor (mukhena); thus, it should be understood. The Commentary on the stanza of the Thera Setuccha is complete. ----